with the Rules of Christian Patience yet perhaps there may be to reconcile it with Loyalty for Julian was a Rebel against his Emperour Constantius So having forfeited all Right of Succession to Constantius by Rebellion and not being elected by the Lawful Army of Constantius he was no other than as Oliver Cromwell had been in England if all the Royal Family and Relations had been extinct So that if it were not done like a Martyr calmly to permit the Wolf to raven as he hoped yet it was no opposition to any Lawful Prince or His Commissioner but an Vsurper and his Elf And for any thing I know prudential and Venial if no more than so if not also laudable And on this ground the Solemn Liturgies us'd openly against him and the Commendations bestow'd on him that Kill'd him tho one of his own Army may be justifi'd not upon the Account meerly of persecuting Christianity had he been a Lawful Prince but for that he was an Vsurper only of the Empire no Lawful Emperour according to the Rules of Imperial Election c. a Meer Oliver Cromwell and Tyrannical Intruder c. The substance of what is said in answer to this Query is this 1. That Christian Princes tho they are liable to Church Censures yet they are not to Temporal Penalties as Deposition Exile Death 2. That the Doctrine of Resisting and Deposing Lawful Princes upon pretence of Excommunication or any other pretence whatsoever is Damnable and Heretical contrary to the Laws of this Realm and contrary to the Doctrine not only of our Church and all Protestants but of Christ and his Apostles and the Primitive Christians 3. That the Crown in Hereditary and Successive Monarchies Faith and Practice of Ch. Eng. man cap. 6. descending from Fathers to Children whether Males or Females is not liable to be Disposed Alienated or Sold nor doth it depend on any Election or Choice of the People 4. That Monarchy hath at least as good a Title to all its Powers Rights and Privileges as any of its Subjects can have to their Honours Properties and Estates and if Subjects lose no Temporal Rights by Excommunication certainly Princes ought not Q. Whether the People are not oblig'd to Communicate with the Establish'd Church if Superiour in Number to any other Communion and more firmly United A. If the Establish'd Religion be Corrupt in Doctrine and Worship as in Popish Countries or Schismatical as in some Protestant Kingdoms and States they ought not to Communicate with them tho' their Numbers be never so great and they never so closely United For if it be sinful to Communicate with a false or Schismatical Church as it certainly is its being establisht can never make it no Sin It is not the great Number of Church Members in any Diocess Apologet Vind. Ch. Eng. p. 37. Province or Patriarchate but the Cause and Nature of the Communion that makes a True Church As I observ'd before it is not the Number of Communicants Id. p. 39. but the Cause or Soundness of Communion that makes a true Church and therefore were there both for Kind and Number ten times as many more Opposite Sects and Communions as there are in this Nation and Bishops at the Heads of them all yet upon Supposition that the Church of England is sound and Apostolical in Doctrine Worship and Discipline that small number adhering to her Communion must be the True Church Nay if all the Bishops of England but One should fall away from the Church of England that One Bishop and the flock adhering to him would be the True Church of England and as True and Catholick a Church as if there were not one Dissenter in the Land Ans to several Capt. Quer. p. 12. Id. p. 16. Truth is to be follow'd with a Few if there are but Few the follow it but thou shalt not follow a Multitude to do evil Truth is the same and changeth not whether they be Few or Many that profess it and our Religion stands not in a Multitude of Pretenders but in a Holy Doctrine and a Holy Practice whicâ— all ought to follow even when the most do not He who denies that the Major part of the Guides of the Reflect on Hist part of Ch. Gov. pt 5. p. 96. Jewish Church err'd must also deny Christ since by such Church Authority he was rejected He who will determine the Prince to Judge alwaies with the Majority of Church Guides obligeth him in Elijah's time to establish Baalism and at other times Calf-Worship If truth be alwaies on the side of the greatest Number Blackhalls Serm. p. 6. which was the True Church in Abraham's time when he was of a Religion by himself Was it in his small family or amongst the Idolatrous Nations that dwelt round about him or which was the True Church in all that long tract of time from Moses to our Saviour was it not Confin'd to a very small spot of Land even when it was at its largest extent And that again Contracted to a much less compass in Elijah's time when there were not in ten of the Tribes of Israel above 7000 men who had not bow'd the Knee to the Image of BAAL 1 Kings 19. 18. Again if that be alwaies the True Church which is the Largest Id. ibid. time was when the Arian Hereticks were the true Christian Church and the Orthodox Professors of Christianity who were but a very few in Number in Comparison with them were Consequently miserably deluded and rank Hereticks In the Text we are told that many of our Lord's Disciples Id. p. 5. probably not fewer than 5000 went away from him at once and as far as appears by the History there were only 12 that remain'd with him a very small number in comparison with the great Multitude that went away and yet there can be no doubt but that these were the True Church and that they which went Vind. pr. Ch. p. 151. The Protestant Religion vindicated from the charge of Singularity and Novelty in a Sermon preached before the King at Whitehall by Dr. Tillotson April 2 1680. away were Schismaticks Multitude may render a Sect Formidable but 't is but a poor Argument of Right Suppose we were by much the Fewer So hath the Church of God often been without any the least prejudice of the Truth of their Religion What think we of the Church in Abraham's Time which for ought we know was confin'd to one family and one small Kingdom that of Melchisedeck King of Salem What think we of it in Moses's Time when it was confin'd to one People wandering in a Wilderness What of it in Elijah's Time when besides the Two Tribes that worshiped in Jerusalem there were in the other Ten but Seven Thousand that had not bow'd the Knee to Baal What in our Saviour's Time when the whole Church consisted of Twelve Apostles and Seventy Disciples and some few followers besides How would Bellarmin
have despis'd this little Flock because it wanted one or two of his goodliest Marks of the True Church Vniversality and Splendor And what think we of the Christian Church in the Height of Arianism and Pelagianism when a great part of Christendom was over-run with these Errors and the Number of the Orthodox was inconsiderable in comparison of Hereticks But what need I urge these instances As if the truth of Religion were to be estimated and carry'd by the Major Vote which as it can be an Argument to none but Fools So I dare say no Honest and Wise man ever made use of it c. The Revolt to Donatism in all parts of Africa was so general Apologet. Vind. p. 20 that the Catholick Communions look'd more like Conventicles than the Catholick Church It is not bare Vnion but the things in which a Church is united Id. p. 45. that must truly recommend and justifie it to the Christian world and prove it to be the Church of God I believe there never was a more perfect Union and Agreement Id. p. 46. in the Church of Rome or in any other Church than among the Israelites which worshiped the Golden Calf nevertheless it was no Schism to divide from them because they United in a Sin Their Vnion was their Crime The Corahites were as firmly United under Corah as the True Id. p. 47. Church was under Moses and Aaron The ten Tribes were as firmly united at Bethel as the two were at Hierusalem they had Number as well as Vnion to plead but notwithstanding both their Number and Union they were but a great Schism because they united in Innovations contrary to the will of God There hath been at several times as strict an Union among Id. 47. Hereticks and Schismaticks as among the Catholicks The Novatians in particular were remarkable for their Concord Unity and Unanimity So were the Arians generally all of one Communion and very Unanimous against the Homousian Doctrine and yet they were but a great prevailing Schism when they were at the highest and had almost gain'd the whole Christian World From these examples 't is plain that in passing Judgment upon ibid. Churches we are not to look at the Vnion so much as the Cause in which they are united We are to Consider if their Doctrine and Discipline be Apostolical and their Terms of Communion truly Catholick and if they be so then their Union in them is Holy and Laudable and such as makes them the true Churches of God A Concurrence of these things is the genuine Badge of a truly Catholick and Apostolical Church The worst Fraternities have sometimes the firmest Union as Id. p. 55. we of this Nation very well remember the Time when those of the Great Rebellion boasted that God had united the Hearts of his People in his Cause as one Man nevertheless those pretended People of God whose Hearts and Hands were so United that we could not break their Bonds of Union asunder were no better than a Band of Rebels and their Cause downright Rebellion against God and the best of Princes tho they acted in it as if they had been all inform'd with one Common Soul The like hath often happen'd in Ecclesiastical Societies The Samaritans who had neither Sadduces nor Phraisees nor Essens nor Herodians nor Cabalists nor Carraites among them for that reason had a firmer Union among themselves than the Church of the Jews had and yet they were not the True Church So among the Ancient Christians The Novatians liv'd in perfect Peace and Unity among themselves when there were many Feuds and Contentions among the Catholicks which shews that bare Vnity is not a good Test whereby to try Churches The Sum of what is said upon this Query is That 't is Soundness in Doctrine Discipline and Worship that makes a True Church and not Number and Vnion Q. Whether a well-meaning Christian may not now and then or Occasionally Communicate with a Schismatical Church A. We must not give countenance to the Church Assemblies Sanderson's Case of the Liturgy p. 190. Vind. Def. of D. St. p. 5. of Schismaticks by our presence among them if we can avoid it Now if there be but one Catholick Church all the World over then every Separation is a Schism on one side or other for where there are two Separate Churches one if not both must be Schismatical because there is but one Church And if the Unity of this Church consists in one Communion which exacts a joynt discharge of all the Duties of a Church-relation in Hearing and Praying and Receiving the Lord's Supper c. together then to forsake the Church and meet in private Conventicles in Distinct and Opposite Communions for Religious Worship is Separation and when it is Causeless is a Schism You cannot be in Communion with two Churches which are in Sherl Resol of some Cases a State of Separation from each other for to be in Communion with a Church is to be a Member of it and to be a Member of two Separate and Opposite Churches is to be as contrary to our selves as those Separate Churches are to each other Wherever there are distinct and Separate Communions and Def. of Dr. Stil p. 235. Churches which do not own Church-membership with each other but tho they live in the same place yet divide into several distinct Congregations under different Governors and Opposite Orders and Rules there is certainly a Schism on one side or other where there are two distinct and opposite Communions one of them must be Schismatical because there ought to be but One. To assert that there are more True Churches than one how large Def. of Still p. 63. or narrow soever the bounds of it be which were not very large in the first Institution of a Church and may be reduc'd again to a narrow Compass by a general Apostacy is to justify Schism by a Law for then there may be Distinct Churches and Distinct Opposite Communions without Schism which is the most Schismatical Principle in the World if Christ have but One Church and One Body It is impossible to joyn in Communion with such men without Ans to Protest Recon p. 332. Judging and Censuring those whom I believe in those very Acts of Worship in which I joyn with them to be either Superstitious or profane and therefore tho' such men should worship in the same Church or Religious Assemblies yet they do not worship in One Communion It is hard to understand if occasional Communion be Lawful that Mischief of Separ p. 56. constant Communion should not be a Duty Q. Whether Salvation may be had out of the Church A. It is Universally agreed that there is no Salvation to be had Sherl disc of Nat. Vn and Communion c. p. 41. Lowth's Catechism out of the Catholick Church Infidels Jews Turks c. that never were in the Church Hereticks that
the Party From him that will never be Vnfaithful to the K. c. To suspend is a Judicial Act which cannot be done without Bp. Londons Council hearing the Cause When the King commands a Judge he commands him to Act as a Judge The Ecclesiastical Commissioners would not declare the Bishop of London suspended till he had been fully heard The Prince of Orange in his Declaration represents the proceedings P. O. Declaration against the Bishop of London as one of the great Grievances he came to redress The Commissioners says he suspended the Bishop of London only because he refus'd to obey an Order that was sent to him to suspend a worthy Divine without so much as Citing him before him to make his own Defence or observing the Common forms of Process The substance of what is said in answer to this Query is 1. That a Clergyman cannot be regularly depriv'd but by Bishops 2. That a Clergyman cannot be suspended but by a Legal Process 3. That a Bishop cannot be try'd or depriv'd but by his Collegues that is Bishops 4. That those that are depriv'd without a Hearing or by Incompetent Judges cannot be so properly said to be Depriv'd as violently Thrust from their Places and therefore it will follow 5. That a Bishop being not Regularly Depriv'd is to all intents and purposes the Canonical Bishop of his See and a Priest the True and Lawful Pastor of his Flock and the people consequently owe obedience to Them and cannot forsake their Communion without incurring the guilt of Schism Q. Were not the Protestants in Q. Mary's days guilty of Schism in making Separate Meetings under the then Depriv'd Bishops A. I willingly grant that in times of manifest Corruptions and Long 's An. to Hales of Schism p. 147. Reform justify'd p. 6. Persecutions such as the Roman and Marian were Private Meetings are Lawful and Necessary Duties because if men do forbid what God has Commanded it is better to obey God than Man 'T is plain that the Schism is on the side of the Papists who upon pretence of Papal Authority did withdraw themselves from the Communion of their own Bishops after an Universal agreement and concurrence in the Communion of the Church of England for ten or eleven years together and make a formal division in the Church which was before united in Peace and Truth The Popish Bishops that were set aside in Q. Elizabeth's Reign Id. p. 14. did possess the places of Lawful Bishops yet living or United themselves to such as did possess them therefore they were Schismatical and no Lawful Bishops of the Church of England For as soon as these Lawful Bishops were turn'd out others were put into their places and not only so but contrary to all rule and orderly Government in the Church For the most certain fundamental Constitution of the Church in all Ages and the constant Order of all Societies which is always tacitly suppos'd tho' not formally observ'd is That while Particular Churches keep to the Faith and Vnity of the Catholick Church as ours had done all things ought to be managed by the Arch-Bishop and Bishops of the Province and so by the Chief Governors and main Body of the Society or else things cannot regularly be done 'T is confess'd that 14 or 15 Bishops were turn'd out or went Id. p. 17. away in Q. Elizabeth's days but according to our Author 's own Argument they were Schismaticks and no Lawful Bishops because they came into the places of Lawful Bishops while they were alive or else were Ordain'd by and Communicated with such Schismaticks I add they Vsurp'd their places by turning out the Metropolitans and Major part of the Bishops of each Province and so could have no Lawful Authority or Jurisdiction The true Right and Authority of the Church was in those Id. p. 18. Lawful Bishops that were made in K. Edward's days and that was the True Church of England which did adhere to their Constitutions They Q. Mary's Bps. were no Lawful Bishops because they Id. p. 20. either did Schismatically invade the places of the Lawful Bishops or else were willingly Consecrated and did joyn in Communion with those Schismatical Bishops When the Queen Eliz. therefore did set them aside she did but dispossess men who had no just Right and remove those by her Civil Authority who had no Power but what they had by Force and the Secular Constitution All else but Thirlby were ordain'd by or Communicated with Id. p. 25. them during their Schism and Usurpation and therefore neither the Ordainers nor Ordained had any Right or Jurisdiction in the Church of England That which is Essential and the Authority and Power to execute Id. p. 27. the sacred office of a Bishop or Priest in their respective Charges is deriv'd from the Bishops of the Province and after great violence and disorder from as many or the major part of them which survive Every Bishop and Priest orderly constituted in his place do's Id. ibid. act by the Power and appointment of the Catholick Church and they contemn the Catholick Church that desert and disturb them in the performance of their Office Hence we may understand our Saviours meaning when he says If he neglects to hear the Church let him be unto thee as an Heathen man and a Publican which in the first place do's require us to hear our own particular Parish Priest and Bishop whilst they are constituted and live in the Unity of the Church but principally it does oblige us to hearken to the Catholick Church So that if our own Pastors turn Hereticks or set themselves up by undue means and not according to the Order of the Church they are not to be hearkned to but we must according to our Saviour's Command Hear the Church and not those Pastors that will not themselves Hear and Obey the Church The Popes Usurp'd Authority and his Prohibition of joyning Saywel of Vnity p. 307. with our English Bishops made the first Schism and is the hindrance to keep them from now joyning in Communion with us For the first 10 years of Q. Elizabeth the Papists did Communicate Faith and Pract. Ch. of Eng. man c. 1. with us till the Bull of Pope Pius IV. An. 1569 70. tho' our Reformation was then fully setled So that they are bound to answer it why they joyn not still in Communion with us We can say the Pope never had any setled and quiet Possession Faith and Pract Ch. Eng. man Chap. 1. and exercise of Power here at least for any considerable time together as is at large evident from what Mr. Prynn and others have Collected and all our Statutes of Provisors and Premunire's do show how little hold here the Pope was by our Government allow'd or own'd to have And tho' many did Appeal to Rome it was against Law and therefore that gives the Pope no more Right here than many Peoples
which shall be necessary to preserve the Unity of the Church it must needs be necessary for those that are trusted with the Power of the Church not only to Disobey the Commands of the Sovereign but to use that Power which their Quality in the Society of the Church gives them to provide for the Subsistance thereof without the Assistance of Secular Powers A thing manifestly suppos'd by all the Bishops of the Ancient Church in all those actions wherein they refus'd to obey their Emperours seduc'd by Hereticks and to suffer their Churches to be regulated by them to the prejudice of Christianity Particularly in that memorable refusal of Athanasius of Alexandria and Alexander of Constantinople to admit the Heretick Arius to Communion at the instant command of Constantine the Great Which most Christian action whosoever justifies not besides the appearance of favour to such an Heresy he will lay the Church open to the same ruin whensoever the Sovereign power is seduc'd by the like And such a difference falling out so that to particular persons it cannot be clear who is in the Right it will be requisit for Christians in a doubtful Case at their utmost perils to adhere to the Guides of the Church against their Lawful Sovereign tho to â—o other Effect than to suffer for the exercise of Christianity and the maintenance of the Society of the Church in Unity If it be here objected that this seems to strike at the Kings Ob. Supremacy c. It may be answer'd that Min. Tho Kings and Princes are not properly Officers and Governors An. A plain and fam Disc conc the Cath. Ch. p. 6. a distinct Church as a Church it being not a Civil or Secular but of Christ's Spiritual Society yet to them is to be given the external management of this Society a power to settle its outward Policy and to be the Moderators and Governors of it Upon this account the Great Constantine stil'd himself a Civil Bishop as being chiefly concern'd in the guidance and direction of the outward affairs of the Church The Bishops and Pastors of the Church have their Ordination and decree their Commission from an higher Power even Christ but they Act and Exercise it under the Protection of the Supream Magistrate Our Writers divide Ecclesiastical Jurisdiction into Internal the Reflect on Hist pt of Ch. Gov. pt 5. p. 21. inward Government which is in the Court of Conscience or External that which is practis'd in Exteriour Courts That proceeds by Spiritual Censures This by force and Corporal punishments That is appropriated to the Clergy and incommunicable to the Secular power This is Originally inherent in the Civil Supream and from him deriv'd to Ecclesiastical Governors Ecclesiastical Jurisdiction when said to be annex'd to the Crown ought to be understood in the latter sense We of this Church depend upon the King and Parliament for Ans to several Capt. Queries p. 26. Id. p. 32. the Legal Establishment of our Religion but not for the Truth of it the former is changeable because men are so but the latter is not so because God changeth not To destroy the Legal Establishment of a Religion is one thing and to destroy the Religion is another for all the Sacredness that humane Law can give to a Religion is a Legal Sacredness and no more or if you please a Legal Establishment The Church of England thinks no Acts which are Purely Spiritual Reflect on the Hist pt of Ch. Gov. p. 18. want the Kings Concurrence her Sacraments and her Censures she esteems valid Independently on all humane Authority Her Charter she derives immediately from Christ c. The King is our Supreme Governor under God but we know Answ to several Capt. Qu. p. 37. Mason of no Supreme Governor that is to be obey'd absolutely without any limitation whatsoever but God himself The Kings supremacy in Ecclesiastical matters doth not imply the power of the Keys which the King has not By the Supremacy we do not attribute to the King the power Andrews of the Keys or Ecclesiastical Censures We never gave our Kings the power of the Keys or any part Bramhal of either the Key of Order or the Key of Jurisdiction purely Spiritual Tho the Church is not endow'd with any Coactive Power by Thorndike Rt. of the Ch. p. 4. Divine Right yet by Divine Right and by Patent from God it is endow'd with a power of holding Assemblies for the Common service of God before any Grant of the Powers of the World and against any Interdict of them if so it fall out The State is indow'd with no Ecclesiastical Right tho it hath Id. p. 41. great Right in Ecclesiastical Matters As no State stands by the Gospel so no Right settled by the Id. p. 42. Gospel can belong to any State or Person as a Member of any State The Church subsisted 300 years before any State profess'd Id. p. 43. Christianity whatsoever Rights it used during that time manifestly it ought therefore still to use and enjoy The whole Right of Secular Powers in Ecclesiastical Matters is Id. 168. Vid. Letter about Regulating the Press p. 12 20 22 24 29. Reflections on Hist pt of Ch. Gov. p. 24. not Destructive but Cumulative that is That it is not able to defeat or Abolish any part of that Power which by the Constitution of the Church is settl'd upon Ecclesiastical Persons but stands oblig'd to the Maintenance and Protection of it The Power by which the King Visits and Reforms is not Spiritual but Political That a Power is not given him to Declare Errors but to Repress them That the Determination of Heresie is by Act of Parliament limited to the Authority of Scriptures four first General Councils and Assent of the Clergy iâ— Convocation That the King hath not all the Power given him which by any manner of Spiritual Authority may be Lawfully exercised for he has not the Power of the Keys but a Power given him to reform all Heresies by Civil Authority which the Church can do by her Spiritual That it is impossible it should be prov'd that this Power of visiting and Reforming is a necessary Invasion of the Office of Spiritual Pastors because when the Prince doth it by them Commanding them to do the work and exacting of them a discharge of their Duty he doth this without Usurping their Office and yet doth it by a Power distinct from and Independent on their's And Lastly that the See Letter about Regulating the Press p. 12. Prince is oblig'd to take care that all Acts of Reforming be Executed by their Proper Ministers because else he transgresses the Power prescrib'd in this Statute 25. Hen. 8. So to reform Errors as may be most to the pleasure of Almighty God The Clergy did indeed in Hen. 8 time bind themselves not Id. p. 18. to Promulge and Execute any Canons without the Kings leave but
Christ has but One Church out of which Salvation is not ordinarily to be had then all Christians are obliged as they tender the Salvation of their Souls to keep intire Communion with that One Church and not to run for fear Worldly interest or wantonness from the Church to the Conventicle and from the Conventicle back again to the Church 2. That if neither Prayers Preaching nor Sacraments have any Efficacy or Virtue unless administred in the Vnity of the Church Nay if they are pernicious and Execrable it behoves all Dissenters to forsake and renounce all their Schismatical Meetings and to reconcile themselves to the Church 3. That if those only who thro Ignorance and prejudice or the like Communicate with Schismaticks may and that by Gods Extraordinary Mercy too be sav'd then those who are guilty of Wilful Schism or wantonly gad from the Church to Schismatical Conventicles and are therefore really members of no Church are in a desperate Condition SIR According to my promise I have given you the Opinions of some of our Eminent Episcopal Divines upon all your Queries and could have added many more if needful and upon the whole you will find that they are fully agreed that those who forsake either the Communion of Lawful and Canonical Bishops and set up others in Opposition to them or wholly reject the Order are notwithstanding any Dispensation Exemption Toleration or even Legal Establishment Compleat Schismaticks To conclude Communion is the Strength and ground of all Society whether Sacred or Civil whoever therefore they be that offend against Long 's Answer to Hale p. 84. this Common Society and Friendliness of men and Cause Separation and Breach among them if it be in Civil occasions are guilty of Sedition or Rebellion if it be by occasion of Ecclesiastical Differences they are guilty of Schism Therefore let you and I and all Good Christians and Loyal Subjects pray as our Church in her Litany directs from all Sedition privy Conspiracy and Rebellion from all false Doctrine Heresy and Schism Good Lord deliver us And Let us beseech Almighty God that he would be pleas'd to bring into the way of Truth all Such as have err'd and are deceiv'd to strengthen such as do stand to comfort and help the weak-hearted to raise up them that fall and finally to beat down Satan the Author and Abetter of Schism and Rebellion under our feet I am SIR Yours c. Postscript SIR UPon the Review I find my self oblig'd to beg your pardon for two things The one for not Answering your Queries in the same Order as you propos'd them and for adding one or two of my own The other for making my References so very short ` As for the First I shall presume upon your pardon because it was done with a good design viz. to make the whole more clear and intelligible As for the other I think I have aton'd by sending you together with the Abbreviations the Titles at length of most of the Books the Booksellers Names the Years when Printed and the Authors Names where they are set to the Books and where they are not the Names of the suppos'd Authors in Crotchets as you 'll see by the following Catalogue Feild of the Ch. Of the Church five Books by Richard Feild c. the Fol. â— 2d Edition at Oxford imprinted by William Turner c. 1628. Ham. of Sch. The 2d Vol. of the Works of the Reverend and Learned H. Hammond D. D. the 2d Edition London printed for R. Royston and R. Davis in Oxford 1684. Bishop Lon. Try A true Narative of all the proceedings against the Ld. Bp. of London in the Council Chamber at Whitehall by the Lords Commissioners appointed by his Majesty to inspect Ecclesiastical affairs London Printed and are to be sold by Randal Taylor near Stationer's-Hall 1689. Dr. Lloyd's Serm. on Act. 2. 42. A Sermon preach'd before the King Quarto at Whitehall Nov. 24. 1678. by William Lloyd D. D. and Dean of Bangor and Chaplain c. London printed for H. Brome 1679. Still Misc Separ The Mischief of Separation a Sermon preach'd at Guildhall Chapel May 2. 1680 before the Lord Mayor by Ed. Stillingfleet D. D. Dean of St. Paul's c. London printed for H. Mortlock at the Phoenix in St. Paul's Church-Yard c. 1680. Stil unreason Separ The Unreasonableness of Separation or an impartial account of the History Nature and Pleas of the present Separation c. by Edward Stillingfleet D. D. Dean of St. Paul's c. London printed for H. Mortlock 1681. Differ Case The Difference of the case between the Separation of Protestants from the Church of Rome and the Separation of Dissenters from c. by Dr. Claget London printed for Tho. Basset and Fincham Gardiner 1683. Prot. Resol Faith Protestant Resolution of Faith in Answer to three Questions c. by Dr. Sherlock London printed 1685. Ans to the Kgs. Paps An Answer to some Papers lately printed concerning the Authority of the Cath. Church in matters of Faith and Reformation of the Church of England by Dr. Stillingfleet London printed for R. Chiswell 1686. Vind. of Ans to the Kgs. Paps A Vindication of the Answer to some late Papers concerning the Unity and Authority of the Cath. Church and the Reformation of the Church of England by Ed. Stillingfleet D. D. London printed for R. Chiswell 1687. Apologet. Vind. Ch. Eng. An Apologetical Vindication of the Church of England in Answer to those who reproach her with the English Heresies and Schisms or suspect her not to be a Catholick Church upon their account by Geo. Hicks D. D. London printed for Walter Ketilby 1687. Vindic. Ch. Eng. from Sch. A Vindication of the Church of England from the foul Aspersions of Schism and Heresy unjustly cast upon her by the Church of Rome pt 1st by Mr. Altham London printed for Luke Meredith 1687. Plain fam Disc A plain and Familiar Discourse by way of Dialogue betwixt a Minister and his Parishioner concerning the Cath. Church in three parts c. by a Divine of the Church of England Dr. Freeman London printed for R. Clavel and B. Took 1687. Ans to Reas and Author An Answer to a Book entitul'd Reason and Authority or the Motives of a Late Protestants Reconciliation to the Cath. Church c. in a Letter to a Freind by Dr. Bainbrigg London printed for Brab Aylmer 1687. Animadvers 8 Thes Animadversions on the Eight Thes laid down and the Inferences deduc'd from them in a Discourse entitul'd Church Government Part 5. lately printed at Oxford by Mr. Atterbury Oxford printed at the Theatre Anno. 1687. Reflect Hist pt Ch. Govern Reflections on the Historical part of Ch. Government part 5. by Mr. Smadge Oxford printed at the Theatre Anno. 1687. Reform justif The Reformation of the Church of England justify'd according to the Canons of the Council of Nice and other General Councils and the Tradition of the Cath. Church being